The Pope's Visit to Cuba and its Aftermath
←
→
Page content transcription
If your browser does not render page correctly, please read the page content below
Please do not remove this page The Pope's Visit to Cuba and its Aftermath Clark, Juan https://scholarship.miami.edu/discovery/delivery/01UOML_INST:ResearchRepository/12355407810002976?l#13355496800002976 Clark. (1999). The Pope’s Visit to Cuba and its Aftermath. https://scholarship.miami.edu/discovery/fulldisplay/alma991031447783202976/01UOML_INST:ResearchR epository Downloaded On 2022/06/10 12:13:36 -0400 Please do not remove this page
I
I
I
I
I
THE POPE'S VISIT TO CUBA
I AND ITS AFTERMATH
Juan Clark
ICCAS Occasional Paper Series
I
VoL 4, No. 2
June 1999
I
I
I
I
1.
Institute for Cuban &
Cuban-American Studies
Occasional Paper Series
Volume 4, Number 2
Tune 1999
OPS Editor
Juan Carlos Espinosa,
_
Assistant Director
Institute for Cuban &
Cuban-American Studies
OPS Advisory Board
Luis Aguilar Leon, THE POPES
Institute for Cuban &
Cuban-American Studies
VISIT TO CUBA
Graciella Cruz-Taura,
Florida Atlantic AND ITS
I University
Jose Manuel Herndndez,
AFTERMATH
Georgetown University
(Emeritus)
I Irving Louis Horowitz,
Rutgers University
Juan Clark
I Antonio Jorge,
Florida International
Miami-Dade Community College
Kendall Campus
University
I Armando Lago,
Association for the Study
of the Cuban Economy
I Lesbia Orta Varona,
University of Miami
I Jaime Suchlich,
Director
Institute for Cuban &
Cuban-American Studies
I C 1999 ICCASI I
THE POPE'S VISIT TO CUBA AND ITS
. AFTERMATH
Juan Clark1
y^"X n January 21, Pope John Paul II arrived in Cuba for a four-day visit. The
1 J trip, his 85th abroad, was the culmination of almost 20 years of planning
and after several attempts to fulfill that goal had failed. This event would constitute
a historical landmark for Cuba, not just because of the novelty of the visit (Cuba
was the only major country in the hemisphere not visited by the pope), but also due
to its possible internal repercussions both for the Church and for the communist
"" regime.
The visit could also be envisioned as a double-edged sword, both for the
Castro government as well as for the Church, entailing positive and negative
outcomes. For Castro, the presence of the eminent contemporary spiritual leader
could constitute not only recognition, but also imbue some sort of legitimacy to his
40-year rule. In the context of Cuba's great economic crisis, the visit could be
interpreted in the international arena as proof of a certain opening up, at least
towards religion, suggesting that more could ensue at the social, political and
economic levels, particularly those required by Europe, in order to continue
financial support and trade. On the negative side, the international press could
expose the deteriorating Cuban reality to the world, and focus on the repression of
I
Juan Clark is professor of sociology at Miami-Dade Community College - Kendall
I
Campus. He has written extensively on Cuban and Cuban-American topics and is a
recognized expert on immigration, human rights, and religion in Cuba. An activist for
democracy in Cuba since his youth, Clark is also a veteran of the Bay of Pigs. After his
release from Cuban jails and a brief stint in Venezuela, Clark returned to the United
I States where he continued his education. Among his best known works are: Cuba: mitoy
. realidad (\99Q); Human Rights in Cuba: An Experiential Perspective (1991); Religious
Repression in Cuba (1986, updated 1998); The 1980 Mariel Exodus: An Analysis and
I Prospect (1981); and The Exodus from Revolutionary Cuba (1959-1974): A Sociological
Analysis (1975). He is the co-author with Holly Ackermann of The Cuban Balseros:
Voyage of Uncertainty (1996). Clark is the coordinator of the Cuban Information
I Committee (CIC) and has developed an extensive archive of materials related to Cuba
and die Cuban exile experience. The author wishes to diank Christina Nosti, Dr. Rose
Reque, Gloria Riquelme, and Mart Vidaurreta for their comments and assistance in this
I effort.
Idissidents and political opposition. This could be detrimental to Castro's economic
survival plans. For the Church, the pope's visit could constitute a strong shot of
enthusiasm and energy for this battered social institution, and a means of exerting
pressure for a greater opening and operational space for the Church on the island.
On the other hand, the Catholic Church ran the risk of appearing, both nationally
and internationally, as endorsing a totalitarian government, thus promoting its
credibility.2
John Paul II's visit was marked by special excitement in the preparation
efforts made during the months prior to the trip and even days before his arrival.
On the part of the government it was clear that the intent was to minimize the
Church benefits vis a vis the people,3 while trying to maximize the advantages of
the pope's presence, particularly enhancing the international image of the system.
The supply of transportation was one of the points of dispute during the months
prior to the visit. Another concern was the press coverage and the arrival of
journalists and other visitors. With the former there was an attempt to undermine
the private effort to move people to the big gatherings. In view of the Vatican
firmness, the government became more flexible, even providing certain
transportation facilities. This reached its peak with Castro's call to his sympathizers
to attend the public events,4 a smart move, in view of the great popular enthusiasm
that the visit was generating.
For a good analysis of these expectations, see Juan O. Tamayo, "Island of Expectations,
Cuba's Catholic Church hopes the unprecedented visit of the pope this week will
solidify religious freedoms," The Miami Herald, January 18, 1998. See also, for the
possible gains or losses from both sides, Tad Szulc, "When the Pope Visits Castro: Who
Wins? Who Loses?," Parade, December 14, 1997.
Although there were some broadcasts allowed on TV and radio by Cuban bishops prior
to the visit, the governmental reluctance to "grant too much" was exemplified by not
allowing the broadcast of two church-produced documentaries on the pope. Ibid.
Juan O. Tamayo, "Castro urges Cubans to attend papal events," The Miami Herald,
January 18, 1998. It seems that those attending the events would not lose the salary for
the day, see, Tomas Regalado, "Ahora Castro va a pagarles a dla a quienes asistan a los
actos papales," Diario Las Americas, January 21,1998.The issue of TV coverage was another very important point of friction. The
government tried to reduce live coverage to a minimum, thereby excluding the
coverage of mass events in which the pope and the Cuban bishops would have the
opportunity to deliver any special message to the entire population. The initial
intent was that there would only be live coverage of the final Mass on January 25
in Havana, as stated by Castro's speech on January 16th. According to Vatican
sources, the whole trip came to a breaking point when it was expressed by the
pope's representatives that "no direct broadcast, no visit." Castro finally agreed that
there could be live coverage for the entire country of all mass events.5 However, it
should be noted that there were many blackouts throughout the nation, particularly
during the Santiago de Cuba Mass, coincidentally, one of the events which was
I most critical of the government, thus preventing the direct exposure of the Church's
message.
I Another pre-visit problem had to do with the issuing of visas to foreign
journalists, trying to cover the event, and to religious pilgrims. At least 60
I journalists did not receive visas, another example of Cuba's "longstanding system for
intimidating and punishing the foreign correspondents who cover news on the
island."6 Among those excluded were all journalists from the major English and
Spanish Miami-based newspapers. Because of their critical reports on Cuba,
journalists have been systematically denied re-entry permits to the island or are
simply expelled from it. The situation is considered by expert journalists as "by far
I the harshest government system of media control in Latin America."7 But many lay
I "Vatican Source: Dispute nearly derailed visit," The Miami Herald, January 31, 1998, p.
20A, and Pablo Alfonso, "Papa exigio a Cuba misas por TV," El Nuevo Herald, January
31, 1998, p. 1A.
See Juan O. Tamayo and Andres Oppenheimer, "Cuba keeps stranglehold on foreign
journalists, Visas for pope's visit withheld," The Miami Herald, January 17, 1998, p. 1A.
I Ibid.
Ipersons were also discriminated against regarding visas to travel to Cuba, even to
Cubans living abroad that had been invited by the Catholic bishops.8
The Pope's Visit
The pope's visit was news long before his arrival in Cuba. In a press
conference held on board the Alitalia plane that carried him, John Paul II issued
some very controversial statements, considering that he was visiting a country ruled
by a Marxist-Leninist party. He stated that the Marxist revolution "was the
revolution of hate, revenge and victims,"9 and thereby reaffirmed his position in
defense of human rights. He had more generous words for Che Guevara, whom he
considered genuinely interested in "serving the poor." He also indicated that he
wanted to hear the truth from Fidel Castro: "I want to hear the truth always and
from every angle. I want him to tell me the truth, as a man, as president, as
This was the case of well-known professor Maria Cristina Herrera, of Miami-Dade
Community College and director of the Institute for Cuban Studies, that in the past had
traveled many times to Cuba and had even been invited by the archbishop of Santiago
de Cuba. Many, like her, who had a degree of expertise on Cuba and particular affinity
with the Cuban Catholic Church were also denied visas, in itself a violation of Cuba's
current Constitution. See Christopher Marquis, "Cuba lags in granting visas for
applicants," The Miami Herald, January 21, 1998, p. 8A. This author has personal
knowledge of a number of cases of Cuban exiles who were denied entry, and who
appeared to have in common the fact that they had been somewhat critical of that
system.
See "Encuentro del Papa con los periodistas durante el vuelo a Cuba," L'Osservatore
Romano, January 30, 1998, pp. 4, 6; and "La revolution marxista es la revolution del
odio, las venganzas y las victimas," Diario Las Americas, January 22, 1998, p. 1A. In the
L'Osservatore Romano, (Spanish version), mentioned above there is a very detailed
chronicle of all the events during the papal visit. We will rely on this issue for this
analysis. It is regrettable that this important Vatican publication had not made an
adequate research dealing with past events. Such is the case of their brief biographical
note on Fidel Castro (pp. 17, 19). In it, three historical errors were made: that Castro
was liberated the same year he was sentenced to 15 years in prison for his attack to the
Moncada Garrison; that he arrived "in secret" in the "sailboat" Granma, and finally, and
perhaps the worst, that after declaring Cuba to be Marxist-Leninist in 1961 "he expelled
several Bishops and numerous priests." Only one Bishop was expelled (Auxiliary Bishop
of Havana Msgr. Eduardo Boza Masvidal) in September 1961, along with 130 priests or
male religious personnel on the Spanish ship Covadonga. Castro declared himself
Marxist-Leninist in December 1961.commander of the revolution." This encounter with the press was a prelude of what
would take place later on, when he would touch upon very sensitive issues in his
homilies, regarding the Cuban reality.
The arrival in Havana was preceded by an extended flight over the
westernmost province, Pinar del Rio, which he would be unable to visit, as a special
salute to the people there. Dressed in a dark and sober civilian suit, Fidel Castro
solicitously greeted the Hob/ Father and delivered a speech in which he harshly
denounced Spanish colonization,10 and even his own religious education received
I from the Jesuits. He called the American economic embargo genocide, and shrewdly
tried to identify his thinking with that of the pope in terms of Cuba's opposition to
injustice in the world. He proclaimed, with hypocrisy, that "if at some time there
were some difficulties (with the Church), the Revolution was not to be blamed."11
He concluded by stating what he considered achievements of his government in
I terms of social equality, health and education. The pope, on the other hand, praised
Cuba's beauty, spoke of his great desire to visit the island, and made reference to
I the 500 years of evangelization, saluting the Cuban episcopate, the priests and the
faithful whom he wished to confirm in the faith. This is where he expressed his
famous call to "not be afraid to open your hearts to Christ," and said "may Cuba
with all its magnificent potential open itself up to the world, and may the world
open itself to Cuba."12
On Thursday, January 22, John Paul II visited Santa Clara, in central Cuba.
I The message of the open Mass of that day, which about 150,000 attended, was
centered on the family. It was preceded briefly by the words of the late Bishop
I Fernando Prego, who made reference to the crises in Cuban families due to divorce,
abortion and family separations, all consequences of the ruling system. He spoke
I
L'Osservatore Romano, January 30, 1998, p. 3. He exaggeratedly estimated the number of
Indians killed at 70 million.
" Ibid. p. 3-4.
12 Ibid.
Iof the drama of the prisoners, and of those who have migrated or have disappeared
at sea. The Holy Father went into greater depth on these topics, censuring the
system in polite but stronger terms, regarding the government's anti-birth mentality,
the promotion of "people being obliged to be away from the family within the
country, and emigration, which has torn apart entire families and caused suffering
to a large part of the population."
The pope criticized the current educational system that forces youth to do
agricultural work, promoting "the separation of children and the substitution of the
role of parents as a result of schooling away from home even during adolescence.
These experiences place young people in situations which sadly result in the spread
of promiscuous behavior, loss of ethical values, coarseness, premarital sexual
relations at an early age and easy recourse to abortion." He emphasized the "solemn
obligation (of parents) to educate their offspring. Hence, parents must be
acknowledged as the first and foremost educators of their children," and this he
considers as "an irreplaceable and inalienable duty and right," making a clear
reference to and criticism of the state monopoly over education.
The Holy Father referred to the great economic crisis promoted by the
system and its dire consequences. The social situation experienced in this beloved
country has created many difficulties for family stability: for example, material
scarcities as when wages are not sufficient or have a very limited buying power" (in
clear reference to the situation created by the "dollarization" of the country and the
parallel economy established by that measure).13 He ended by emphasizing that
"families need proper housing and a united family life" and stated that the Gospel's
values are not a threat to any social system.14
With the dollarization, anyone with that currency can buy in these well-stocked stores.
Persons can buy the "convertible peso," equivalent to a dollar at the rate of 20 plus
pesos for a dollar. Since people earn their salaries in pesos, being the average salary
around 200 pesos per month, one can easily surmise the tremendous burden that this
system implies in terms of cost of living. A bottle of cooking oil, very difficult to acquire
in the rationed market, will take a fourth of the monthly salary of a person.
14 L'Osservatore Romano, January 30, 1998, pp. 3, 4.
6The city of Camaguey was the site, on Friday the 23rd, of the second open Mass at
the Ignacio Agramonte Plaza, which approximately 300,000 attended. The papal
homily was dedicated to the Cuban youth, to which he also left a written
document. He reminded the youth that they were "the hope of the Church and the
fatherland." He exhorted them to a clean life following Jesus' mandates. Making
reference to the governmental efforts aimed at banishing God from the minds of the
young, he stated that "unfortunately, it is easy for people to fall into moral
relativism and the identity crisis which affects so many young people, who become
victims of cultural models which are devoid of meaning or of an ideology which
does not offer high and dear moral guidelines." This relativism, he said, creates a
vacuum that leads to "alcoholism, the abuse of sex, drug use and prostitution,
hidden under different guises." He stressed that "faith and upright, moral behavior
go hand in hand."
Making specific reference to the right of the Church to educate, he said:
"The Church has the duty of providing a moral, civic and religious formation which
will help the youth of Cuba to grow with human and Christian values [...] without
fear and perseverance in an educational effort which calls for time, and the
institutions needed for this sowing of virtue and spirituality for the good of the
Church and of the nation." He later underlined, "may Cuba raise her children in
virtue and freedom so that your nation will enjoy a future of authentic integral
human development in an environment of lasting peace." He concluded by
exhorting the young to be "the principal agents of your own history," and to "not be
afraid to open your hearts to Jesus." In the document handed to the youth, the pope
made his first reference in an indirect way to the "economic embargoes, which are
always deplorable because they hurt the most needy." He reiterated aspects covered
in his homily, warning his audience against the previously mentioned damaging
I escapism and exhorted them to be virtuous since "virtuous young people are what
makes a country great," and to "return to your Cuban and Christian roots, and do
all that you can to build a future of ever greater dignity and freedom." He stressed
I
_that "freedom involves responsibility. A person is defined above all by his
responsible behavior towards others and before history."1
On Thursday evening, the Holy Father went to the University of Havana's
main Auditorium. There he prayed before the remains of the illustrious Father Felix
Varela, before his meeting with Cuba's cultural elite, mostly the official one, of a
Marxist-Leninist orientation. To this audience (which included Fidel Castro, who
unexpectedly attended) he extolled the spiritual and Christian values supported by
Varela, founder of the Cuban nation.16 In his dissertation the Pontiff underlined
how Varela was "the best synthesis one could find of Christian faith and Cuban
culture." He remembered that Varela considered democracy "to be the political
project best in keeping with human nature." Likewise John Paul II stated that
"Christ is the way which leads man to the fullness of life, the way which leads to a
society which is more just, more free, more human, more caring." He concluded this
encounter by underscoring that "the Church and the cultural institutions of the
nation need to meet in dialogue and to work together to develop Cuban culture.
They share a common path and a common goal: to serve the human being, to
cultivate all aspects of the human spirit and to nourish from within all communal
and social relations. He concluded with the famous Varela thought, "that there is
t.17
no fatherland without virtue and no virtue without piety.
On Saturday, January 24th, Cuba's first diocese, Santiago de Cuba, was
honored with the pope's visit. Here, the strongest words of criticism -by a Cuban
bishop- since the early 1960s were pronounced about the prevailing system. Before
more than 500,000 persons and a warm weather, the pope crowned the image of
the Patroness of Cuba, Our Lady of Charity of El Cobre during the mass at the
Antonio Maceo Plaza. The introduction of the Holy Father by Archbishop Pedro
15 Ibid., pp. 7, 8 and 10.
According to a witness of that event, Castro seemed extremely interested in the pope's
words, to whom he listened with rapt attention and even devotion.
17 UOsservatore Romano, pp. 9,11.Meurice constituted, in itself, a landmark of this visit. In the presence of General
Raul Castro, the second in command in the Cuban political and military hierarchy,
the archbishop stated that "this was a noble people and also a people that suffers.
This is a people [... that] is every time more blocked by foreign interests and suffers
from the culture of selfishness, due to the hard moral and economic crisis that we
suffer." He referred to the people that "needs to de-mythify the false messianisms,"
in an obvious reference to Castroism. Alluding to the prevailing totalitarianism he
said that this people "has seen disarticulated and ran aground the spaces of
association and participation in the civil society, so I introduce to you the soul of
I
a nation that longs for a rebuilding of fraternity based on liberty and solidarity."
Msgr. Meurice expounded about the Cubans "that cannot find purpose in
their lives, that have not been able to choose or develop a life project due to the
.
path of depersonalization that is the result of paternalism" (that is totalitarianism).
I And in his strongest criticism, taking into consideration the attending authorities,
the archbishop said that he introduced "Cubans that have confused the fatherland
I with a party, the nation with the historical process that we have lived in the last
decades, and culture with an ideology." According to him, this has generated a
I situation of uprooting and rejection "as one of the most profound causes of the
internal and external exile." In a very important acknowledgement to Cuban exiles,
I he stated that "the nation lives here and in the diaspora; Cubans suffer, live and
wait here and also suffer and wait outside [...] we continue searching for unity, that
I will never be the fruit of uniformity," referring to the monolithic approach followed
by the system. In a clear reference to Cuban prisoners (without distinguishing
I between common criminals and political prisoners) he said "the poorest among us
are those who lack the precious gift of liberty," and he asked the Holy Father to
I pray for them, among others.18
The pope's homily was devoted to the Patroness of Cuba. He took the
opportunity to emphasize certain principles of social philosophy. In this sense, he
11 Ibid., p. 13.
9
_highlighted that "true freedom [...] includes the recognition of human rights and
social justice. In this regard, lay Catholics holding to their specific role as lay
persons [...] have the duty and the right to participate in the public debate on the
basis of equality and in attitude of dialogue and reconciliation. Likewise, the good
of a nation must be promoted and achieved by its citizens themselves through
peaceful and gradual means. In this way, each person, enjoying freedom of
expression, being free to undertake initiatives and make proposals within civil
society, and enjoying the appropriate freedom of association, will be able to co
operate effectively in the pursuit of the common good." He later underlined the
point by adding that the mission of the Church "immersed in civil society, does not
seek any type of political power in order to carry out her mission; she wishes only
to be the fruitful seed of everyone's good by her presence in the structures of
society." The pope remembered the exiles when he said that "I wish to send my
greetings also to all of Cuba's children who, in whatever part of the world, venerate
Our Lady of Charity; together with all your brothers and sisters who live in this fair
land, I place you all under Her maternal protection, asking Her, the loving Mother
of all, to unite Her children once more through reconciliation and brotherhood."1'
The occasion was also used to announce the creation of a new diocese of
Guantanamo-Baracoa under the direction of Msgr. Carlos Baladr6n Valdes, a native
of Manzanillo, and until then auxiliary bishop of Havana. With this, the number
of dioceses increased to eleven.
That night, the Holy Father visited the Shrine of St. Lazarus, at El Rincon,
in the outskirts of Havana, for an encounter with the world of the suffering. A
prayer service took place with approximately a hundred lepers and AIDS patients
from two nearby hospitals, managed by the Daughters of Charity of St. Vincent de
Paul, along with 220 of their staff members. The pope made an address in which,
besides making references to the physical suffering, he centered on that of the soul.
"There is also the suffering of the soul, such as we see in those who are isolated,
19 Ibid., pp. 12-13.
10persecuted, imprisoned for various offenses or for reasons of conscience, for ideas
which, though dissident, are nonetheless peaceful. These prisoners of conscience
suffer an isolation and are punished for things for which their own conscience does
not condemn them. What they want is to participate actively in life, with the
opportunity to speak their mind in an atmosphere of respect and tolerance. I
encourage efforts to reinsert prisoners into society." This was a clear reference to the
I Cuban political prisoners and the pope's desire that after their release from prison
they be allowed to stay in Cuba, something that the government entirely rejects. He
.
also addressed the pastoral work with the sick in the hospitals and the incarcerated,
I
the ministry with the latter, very much undermined by the government. He was
very explicit, saying "the pastoral work in the field of health care and prison
ministry must be given the opportunity to perform its mission of service to the
.
infirm, the imprisoned and their families."20
I On the morning of Sunday, January 25th, the Holy Father had an
ecumenical encounter in the papal embassy in Havana. There he advocated the
I dialogue and the union of all Christians. Later, in Havana's Plaza de la Revolution
Jose'Marti, before a huge picture of Jesus' Sacred Heart, and before approximately
I a million persons, including Fidel Castro himself, the pope pronounced his final
homily, summarizing, in a way, his earlier preaching. He referred to the two major
I political and economic systems, criticizing significant negative aspects of both. In
reference to Cuba's statist system he said that "the State [...] should encourage a
I harmonious social climate and a suitable legislation which enables every person and
every religious confession to live their faith freely, to express that faith in the
I context of public life, and to count on adequate resources and opportunities to bring
its spiritual, moral and civic benefits to bear on the life of the nation". These are all
I aspects which are greatly neglected within the Cuban context. On the other hand,
he chastised "capitalist neoliberalism which subordinates the human person to blind
market forces and conditions the development of peoples on those forces [...]" and
Ibid., p. 14 and 22.
11
_"as a result the wealthy grow even wealthier, while the poor grow ever poorer." He
mentioned the need for freedom several times, emphasizing the basic principle of
Christian social philosophy about the need of "combining freedom and social
justice, freedom and solidarity."
He made reference to the ideas of Father Varela and Jose Marti, quoting
from the latter that "every people needs to be religious [...] An irreligious people will
die, because nothing in it encourages virtue. Human injustices offend virtue; it is
necessary that heavenly justice guarantee it." He repeated the words pronounced
at his arrival, about the need of Cuba to open to the world, and the world to open
to Cuba. And he stated, This is the time to start out on to new paths!" Repeated
applause interrupted the pope's homily more than 20 times, and he faced this fact
with a great sense of humor, as in previous occasions in Camaguey, making
reference to his advanced age saying that "he was not against the repeated applause,
because when they applaud, the pope can rest a little."21 The enthusiasm of the
crowd was manifested with the chanting of slogans before and after all the homilies
he pronounced. It is worth noting the little applause Castro received when he was
mentioned by the pope, in thanking him for his cooperation during the visit. Also
noticeable was the repetition out loud of the word liberty22 and the fact that three
persons, who had dared to display anti-government signs,23 were taken out of the
area in a Red Cross ambulance by security agents dressed in civilian clothes.
John Paul II later met with the Cuban Bishops' Conference. He left a written
message about which there are a few noticeable points, not precisely touched on in
his previous messages. He referred, in a conspicuous but indirect way, to the Afro-
Cuban Santeria cults, pointedly excluded from contact with the pope during his
visit. Those cults have counted with an evident governmental promotion through
the media and other avenues. He stated, There remains nonetheless a certain
21 Ibid., p.\6.
See "Pope's visit an awakening of hope," The Miami Herald, January 27, 1998, p. 24A.
See "Cuban security ever vigilant," The Miami Herald, January 27, 1998, p. 8A.
12minimalist way of looking at things which would put the Catholic Church on the
I same level as certain other cultural expressions of religious piety, on par with the
syncretist cults which, while deserving of respect, cannot be considered a specific
religion but rather an ensemble of traditions and beliefs." He underlined the need
to count with"[...] the necessary and sufficient spaces to serve its brethren" and "the
need to seek the healthy cooperation with other Christian confessions and maintain
a frank dialogue with the institutions of the State and the independent agencies of
civil society." John Paul made a clear allusion to the prevailing lack of religious
freedom when he said, "When the Church demands religious freedom she is not
asking for a gift, a privilege [...] rather she demands the effective recognition of an
inalienable human right'[...] it is also a matter of a right belonging to every person
and every people. Every individual and every people will be spiritually enriched to
the extent that religious freedom is acknowledged and put in to practice."
The Holy Father exhorted the Bishops to greater interaction with the exile
community, "those people who for various reasons have left the country but still feel
that they are the sons and daughters of Cuba." Touching again on the theme of
religious freedom he expressed that the Church "[...] will gain ever greater access to
the modern technologies which can be of help in your evangelizing and educating
mission," particularly making reference to being able to count on their own
resources in terms of press, radio and television. He gave recognition to the existing
modest Catholic publications, developed with great difficulties, which "[...] should
be promoted and improved", so they could "[...] more effectively serve the
proclamation of the truth, not only to the members of the Church but also to the
«, entire Cuban people."24
The second to last speech by the pope was delivered at Havana's Cathedral
before an audience of priests and religious personnel. In it, besides congratulating
I them for their dedication, he encouraged them to continue their work in favor of
others and the Church. He remembered the canonization causes of Father Felix
" L'Osservatore Romano, January 30, 1998, pp. 18-19.
13
-
_Varela and Brother Jose Olallo -entirely devoted to charity work- as life examples
to be followed. The last speech by John Paul II was that of his farewell at the Jose
Marti Airport. Besides thanking everyone for their hospitality, he made significant
references to the need to fight for the elimination of"[...] unjust inequalities," as
well as "[...] limitations to fundamental freedoms." He made an indirect reference
to the U.S. economic embargo, which he called "[...] oppressive economic measures
unjust and ethically unacceptable imposed from outside the country." The pope
emphasized that"[...] all Cubans are called to contribute to the common good in
a climate of mutual respect and with a profound sense of solidarity."25 Fidel Castro,
on the other hand, in his farewell words again mentioned the "economic war"
against his government and dared to boast about freedom of the press, particularly
TV coverage of the pope's visit,26 which was really the result of strong Vatican
pressure.
The pope's visit to Cuba was still making news at the Vatican on
Wednesday the 28th of January during his weekly press conference. In it, the pope
expressed that he hoped that his visit to the island would have the same
repercussions as his visit to Poland in 1979, implying the disappearance in a similar
fashion of communism from that country.27 An important episode had ended in
Cuban history. Analysts could then start scrutinizing its results. It was evident that
the papal message left in Cuba, according to a content analysis of four homilies and
another seven speeches, was -in the context of Vatican diplomacy- one of censure
to Cuba's prevailing system, although the pope did not overlook the chastisement
of the excesses of liberal capitalism. In a soft but persistent manner, the papal
message was essentially anti-communist, condemning that system due to its denial
25 Ibid., p. 23.
M Ibid.
Juan O. Tamayo, "Pope likens Cuba trip to fateful Poland visit," The Miami Herald.
January 28, 1998, p. 1A. Several liberation theologists disagreed with the comparison
with Poland by the pope and harshly criticized him, see Kelly Velasquez, "Curas critican
al papa por desear la caida de Castro," El Nuevo Herald, February 18,1998.
14of freedom to the people, as well as their dignity and individuality, and urging
Cubans to surpass these limitations in a non-strident way. His call for the freedom
of prisoners for their simple opposition to the system -and his proclamation that
democracy is the best way to develop the potentials of human beings (all made
before the official intelligentsia of the country),28 were critical points of his message.
The European press was particularly impacted by the pope's constant call for greater
freedoms for the country.29 On the other hand his references to the American
economic embargo were indirect and minimal in comparison with other concepts
dealt with by him.30 An analysis of the 21,094 words pronounced by the pope
showed that after the terms God, Jesus and Christ, the five most frequently used
words were: truth, 74 times; freedom, 53 times; family, 42; moral and spiritual
values, 32; justice, 31 and solidarity, 16.31 A contrasting dimension with his trip to
Poland was the lack of contact by the pope with political dissidents, in spite of a
request made by those that were particularly identified with the Church.32
I
I "Pope: Free Prisoners, A rebuke for Castro's polides," The Miami Herald, January 25,
1998.
I See Andres Oppenheimer, "Sex scandal steals headlines, Castro's thunder," The Miami
Herald, January 26, 1998, p. 11A. According to this international analyst, Castro did not
win the international public relations game, "for reasons beyond his control."
I See Juan O. Tamayo, "An anti-communist message, pope's repeated theme: System
suppresses the people," The Miami Herald, January 26, 1998, p. 9A.
I The remaining terms were: Our Lady of Charity, 13; education, 11; civil society, 9;
papal and apostolic visit, 7; Cardinal Ortega, 6; fear, 5, reconciliation, 5; Fidel
I
Castro/president, 4; Cubans around the world/emigration, 4; prisoners, 3;
embargo/embargoes, 1. See Ariel Remos, "Lo del embargo fue lo menos importante que
dijo el Papa en Cuba," Diario Las Americas, February 4, 1998, p. 1A. This analysis was
made by the Center for a Free Cuba in Washington.
I This was the case of the most prominent Catholic opposition political leader, Oswaldo
Paya, who requested an audience with the pope from the Vatican Embassy but did not
I get a response. See Juan O. Tamayo, "Dissidents won't get to meet the pontiff," The
Miami Herald, January 20, 1998, p. 5A.
15
-
IRepercussions of the visit
It is imperative to carefully analyze the events related to the Church after
the papal visit, in order to assess what progress was made, if a on the Covadonga
Spanish ship ny. At large, the basic functional relationship between the Church and
the government does not seem to have experienced much change within the Cuban
totalitarian context There is no doubt that there has been a greater degree of
tolerance with respect to the cult dimension, as was the case with Christmas,
granted as a permanent holiday by the end of 1998, and the permission for the
entrance of some religious personnel, as well as some humanitarian and charitable
material to the island. But on the other hand, a year after John Paul's visit, the old
repressive patterns towards the Church appear to still be present. Parodying a
Cuban peasant saying, with respect to animals that enjoy a relative degree of
freedom, since they are not tied strictly by a rope, it could be said about the Church
in general that"[...] they are loose but with the rope dragging."33 This makes the
issue of religious freedom questionable in Cuba. Let us examine some of these
aspects in greater detail.
One of the most positive consequences of the papal visit has been the
increase in religious participation. A greater interest in learning about religion and
reaching a commitment through baptism has come from both the young and old.
The number of children attending catechism classes for their basic instruction is
also substantial. In the last years this has increased by 500%.34 It is also contrasting
the increase in the number of baptisms between 1985 and 1998, that went from
6,000 to 33,000.35 Other sources indicate that the number of people baptized,
confirmed or married by the Church has increased around 250%, while 70% of
This implies being allowed a certain degree of mobility but always subjected to the pull
of the constraining rope of repression by the government.
34
L'Osservatore Romano, January 23, 1998, p. 6.
Judith Harris, "Una iglesia que emerge de las catacumbas," El Nuevo Herald, January 25,
1999, p. 2A.
16deceased persons do receive some type of Christian ceremony.36 According to
Vatican sources, approximately 70 % of the Cubans are Catholic.37 All of this points
to the need to increase the number of places of worship or to conduct religious
instruction, thus the creation of the houses of prayer or mission, to perform that
function, both for Evangelicals as well as Catholics. The latter have about 560 of
such houses throughout the country,38 many of which have endured some degree
of repression through harassment of those who live there. But in general, the people
have been losing the fear to show their faith openly, although frequently they pay
a price for that militancy.
There is no doubt that there still is a relative freedom of worship,
constrained in terms of open manifestations such as processions in the streets. Since
this cult dimension is determined by an organism of the Communist Party, its
decisions are capricious and arbitrary in terms of granting the permits to some and
not to others, without a legal or logical basis. In a Havana parish, permission was
granted to have a public street activity within three meters of the perimeter of the
church building. The pastor humorously said that Three meters was the extent of
the progress made." It is also true that there are fewer instances of harassment or
sabotage of worship celebrations, than there used to be in the past.
The restoration of Christmas as a national holiday was another aspect of the
religious celebrations connected with the papal visit. After great pressures from the
Vatican, that concession was made in 1997. It must be remembered that the
original cancellation took place in 1969, to help the failed 10 Million ton Sugar
Harvest. It remained that way until the present. Finally, the holiday was
permanently restored by the end of 1998, after a laborious presentation by the
Party in the national media, where many explanations were made to justify that the
original cancellation of the holiday had not been motivated by anti-religious
- * L'Osservatore Romano, January 23, 1998, p. 6.
37 Ibid.
I M L'Osservatore Romano, January 23, 1998, p. 6.
17reasons.39 It should be noted that the new holiday went completely unnoticed in
the national press during the 1998 Christmas.
The issue of religious freedom is intimately connected with the entry of
priests, ministers and other religious personnel into the country. Their visas had to
be obtained through the Office of Religious Affairs of the Communist Party after
long delays and with the same arbitrariness to which the public celebrations were
subjected. In December 1998 the entry of 19 priests and 21 religious was
authorized.41 With this, for the first time after the massive expulsion of priests in
1961, the number of priests will surpass 300. This is a critical reality if one takes
into consideration that Cuba has one of the lowest indexes of priests per inhabitant
in Latin America, one per 56,000 persons that consider themselves Catholics.42 This
antireligious approach has been part of an intelligent and indirect repressive policy
of imposing upon the Church a minimum amount of personnel without allowing it
to claim the existence of any open persecution.
Religious freedom is also connected to the number and condition of the
churches in Cuba. No new churches have been built since 1959. It should be noted
that 120 Catholic churches were confiscated in the initial years of the revolution,
only five of which have been recuperated.43 Many churches, mostly in the rural
areas of the country, are in ruins. At the dioceses of Cienfuegos, for example, Mass
See Pablo Alfonso, "Castro da visto bueno a Navidad," El Nuevo Herald, December 2,
1998, p. 1A.
See Mario J. Viera, "La Navidad no existio para la prensa oficial", (Cuba Verdad) El
Nuevo Herald, January 5, 1999, p. 4A. See, also, "Festejos causan extraneza en Cuba," El
Nuevo Herald, December 26, 1998, p. 1A. In this report about the actual celebration of
Christmas, it is pointed out that many were not sure about the meaning of this
celebration, due to nearly 40 years of de-Christianization of the country.
See Tim Johnson, "Cuban church speaking out on sensitive issues," The Miami Herald,
January 31, 1999, p. 30A.
See Judith Harris, "Una iglesia que emerge de las catacumbas," El Nuevo Herald, January
25, 1999, p. 2A.
See "La Iglesia catolica en Cuba," L'Osservatore Romano, January 23, 1998, p. 6.
18is celebrated in twelve churches without roofs.44 Some churches have been repaired,
particularly in the important cities, and paying well, in dollars. These funds come
mainly from donations from European Churches and from the United States,
increasingly from the exiled community, in a nice expression of solidarity on the
part of former members of those communities. Freedom to build new churches has
been an outcry from all religious denominations.45
Due to the great economic crisis the island is suffering, as a result of the cut
of the Soviet subsidy, the country has been plunged into shortages of all type,
without parallel in Cuba. This affects both the nutrition as well as the health of the
people. With the dollarization of the country, the situation has worsened, mainly
for those who do not have access to that currency, mostly the elderly. As a result
I of this situation, the traditional charitable function of the Church has experienced
a tremendous demand. To that effect, Caritas -the Catholic agency specialized in
I this activity with worldwide support- was established in Cuba in 1991. But, as yet,
Caritas has not been legally recognized by the government. It counts on a variety
I of sources, coming mostly from abroad.46 Although in great need internally, the
Cuban Church has also organized collections for funds and other donations to be
I distributed by Caritas in the parishes.47
Each diocese has its Caritas affiliate. They typically offer services to those
of the "third age" (over 65), including the sewing and cleaning of clothes, as well as
44 Ibid.
See "Cardenal pide dejen construir iglesias," El Nuevo Herald, December 3, 1998, p. 3A.
I This was an appeal by Cardinal Ortega while visiting in Germany.
44 See April Witt, "Catolicos de EU envian $6 millones en medicinas," El Nuevo Herald,
February 20, 1998, as a typical case of the help coming from abroad from the U.S.
Catholic Relief Services. The largest shipment by this agency to Cuba, prior to this one,
was valued at $3 million. See, for other examples of help or assistance offered to the
Cuban Catholic Church, mostly from private sources, Fabiola Santiago, "Catolicos del
exilio buscan vfnculos con la Iglesia cubana," El Nuevo Herald, April 15, 1998, p. 1A. The
pope himself ordered a special collection in Rome to purchase medicine for Cuba, see
"Colecta en misa papal sera para Cuba," El Nuevo Herald, April 9, 1998.
47 See Pablo Alfonso, "Catolicos hacen donadones," El Nuevo Herald, April 10, 1998.
19supplying food and information in general and for health purposes.48 There are
similar services for infants and youth, especially those affected by Down Syndrome.
There are also services in connection with emergency situations such as natural
disasters. Along this line there is the intention to promote community development,
giving assistance in housing construction, and advice to self-employed workers.
There is also an assistance line to those sick with HIV/AIDS, and on how to prevent
the disease. Finally, they distribute, in an outstanding way, medication that is
received through individual channels, not from those imported by Carius, as bulk
donations from abroad, which go entirely to the national health system. Caritas is
supposed to exercise some degree of supervision with the way in which these
donations are distributed. There is concern about those donations not reaching the
people but rather the hospitals for the military and political elite, as well as those
visiting for health tourism that is being heavily promoted by the Castro
government.49 Notable in this sense, is as the humanitarian gesture in the medical
field with the construction of a cardiology unit donated through Caritas to the
Lenin Hospital of Holguin.50
Following the governmental patterns against private initiative at the
economic level, it was expected that Castro's government would not view favorably
this type of medical service by the Church. Through it, in practice, Caritas was
belying the proclaimed revolutionary achievement in medicine, especially after the
See "La Iglesia tiende la mano a andanos necesitados," El Nuevo Herald, January 24,
1999, p. 23A.
This information about Caritas is derived from several interviews with persons
knowledgeable about this matter in Cuba. See also Edel Jose Garcia Diaz, "Es el
gobierno y no la Iglesia quien reparte los donativos de Caritas," (Nueva Prensa Cubana)
Diario Las Americas, October 24, 1998, where the situation of the city of Caibarien, in
terms of non-medical products, is described, see "Desvia Castro en su provecho 'ayuda
humanitaria' international," Diario Las Americas, September 9, 1998, p. 1A, where the
international Catholic organization Pax Christi, based in the Netherlands, denounces
the fact that a good portion of the international humanitarian assistance disappears in
the governmental and the health tourism circles.
See Judith Harris, "Una Iglesia que emerge de las catacumbas," El Nuevo Herald, January
25, 1999, p. 2A.
20interruption of the Soviet subsidy. Apparently that is why the Church is not
permitted to distribute the medication coming from abroad. However, the parishes,
I through the persons travelling to Cuba who can carry medications, have been able
to create small dispensaries that distribute free medication to those who come with
I the proper prescriptions, trying to make sure that it would not be used for sale. The
distribution of this medication has faced a situation similar to that of the
I distribution of powdered milk by the Church. There are reports that dispensaries
have been flooded with fake or unnecessary prescriptions. The government's
.
purpose is to undermine their work by exhausting their supplies, according to a
I
denunciation by the only Catholic national publication, the weekly Vida Cristiana,
a plain two page leaflet, in its January 17, 1999 issue.51 Considering the caution
exercised by the Church in exposing this type of abuse, we may deduce the
-
seriousness of this situation. In that bulletin there are criticisms of the many delays
I and bureaucratic snarls that the Church must endure to have access to the aid it
receives from abroad.
Cubans in exile have been sensitive to this situation of need experienced by
.
their fellow Cubans on the island, who in many cases are family members. On an
I individual basis, help with medications has gone on since the early 1960s, at a
prohibitive cost, taking into consideration the huge shipping charges.52 It is
paradoxical to see the shipments of common medications to Cuba (who claimed to
be a medical power, which has even exported this type of professional and
biotechnological production)53 but were lacking an every day aspirin. The shortage
in medication became more acute with the elimination of the Soviet subsidy, and
See Rui Ferreira "Torpedean en la Isla la gestion de Caritas," El Nuevo Herald, January
I
21, 1999, p. 12A; and Tim Johnson, "Cuban church speaking out on sensitive issues,"
The Miami Herald, January 31, 1999, p. 30A.
It reached approximately 20 US dollars per pound.
According to a May 14, 1997, State Department report, Cuba exported medical supplies
in 1994 for 110 million dollars; and the following year, it reached 125 million. By 1990,
Cuba was planning to have 10,000 medical doctors working abroad by the end of the
century.
I 21
-is more serious for those who do not have relatives abroad. Thus, in addition to the
aid on a person-to-person level, and on a family or friendship basis, the Cubanos con
Fe en Action program from the Ermita de la Caridad, in Miami, began in a discreet
way, in 1993. From that Catholic spiritual center of the Cuban exiles, a system of
shipments was developed, using visitors to the island. It has been effectively sending
medications, reaching those in greater need in the parishes and without relatives in
the U.S., that requested the medicine. This has been possible thanks to the
generous help of many involved in this process, both individuals and institutions.54
Rather than supporting this humanitarian effort that helps those in greater need,
done without any propaganda, the Cuban government has undermined it. This has
taken place through the progressive reduction of the maximum luggage weight
allowed on trips to Cuba, and by imposing high tariffs for the excess, always paid
in dollars, on the island.
Another area where the Church has gained some latitude has been with its
diocesan publications. As mentioned earlier, the only nation-wide publication is the
modest leaflet Vida Cristiana, printed and distributed with great difficulties, that
circulates through all the parishes. But motivated by the desire to reach the largest
number of persons, and facing the lack of access to the national or local media, a
system of publications has developed in each diocese. This has been on a very
modest basis, but with great skill in its presentation, in the form of magazines or
bulletins. These cover a variety of subjects, some very sensitive, such as human
rights, the economy, politics and the common good, besides other less controversial,
such as art and literature. Among them are Vitral, which has been the most
controversial of all, from the diocese of Pinar del Rio; Palabra Nueva from Havana;
Presencia from Matanzas; Amanecer from Santa Clara; Fides from Cienfuegos; Boletin
Diocesano from Camaguey, Imago, from Ciego de Avila; Cocuyo, from Holgufn; Iglesia
Father Francisco Santana inspired and coordinated this project. The economic aid from
Mrs. Elena Dfaz-Verson Amos has been crucial to this effort, as well as that of the
Miami Medical Team, that has performed humanitarian missions of medical assistance
in different places where there has been great need. Many other anonymous
collaborators have also contributed to make this project on human solidarity a success.
22-
en Marcha, from Santiago de Cuba and Alba from Guantanamo-Baracoa. Some of
these publications have had to endure recently, indirectly and directly, the
I government's displeasure.55 These modest publications have to go through a lot of
trouble to procure their supplies due to the bureaucratic difficulties in obtaining the
-
necessary paper and ink, in view of the totalitarian control exercised by the
government.56
The results of the papal visit can be better appreciated as time goes by. The
immediate and most visible outcome was the liberation of a number of prisoners,
both common and political. The majority of political prisoners were pressed to leave
the country against the wishes of the pope.57 During the month of May, 1998, on
I
I
Vitral has been in this sense the most attacked one. As recently as February 1999,
Bishop Jose Ciro Gonzalez Bacallao declared to the Cooperativa de Periodistas
Independientes that "the social activities of the lay persons of Pinar del Rio and their
magazine Vitral continue to be submitted to an almost police-like control. Bishop
. Gonzalez Bacallao warned: "Freedom of worship should not be confused with religious
freedom. This implies a recognition of the Church in society... High ranking officials
consider Vitral a 'subversive' magazine. Vitral is not nor will it be a magazine with those
I characteristics. It is a magazine of the Church and we will not allow it to be
manipulated by spurious interests." The bishop also stated the "sometimes I think that
Cuban officials expect... that we stop expressing what the Sodal Doctrine of the Church
teaches us, that the Christian identity and their sodoeconomic and political
-
commitment be diluted." Cubanet Weekly, February 4, 1999, p. 2. Vitral director,
engineer Dagoberto Valdes, has been harassed in his profession; he is currently "tecnico
I de yaguas" (royal palm tree leaf technician). Valdes has been distinguished and
supported in his work by the Vatican, with his recent appointment to the Papal
Commission for Justice and Peace, an organization that monitors the situation of
human rights. See Pablo Alfonso, "Laico nombrado a Consejo Pontifido," El Nuevo
Herald, December 29, 1998. See also Ramon Alberto Cruz lima (Nueva Prensa
Cubana) El Nuevo Herald, "Nueva polftica ofidalista intenta opacar la revista catolica
local," November 8, 1998.
Segiin varias entrevistas entre 1998 y 1999 con personas involucradas en la impresion
de las mismas.
See Pablo Alfonso, "Cuba Hbera a mas de 200 presos," El Nuevo Herald, February 13,
1998, p. 1A; Pablo Alfonso, "Se enreda salida de presos, Cuba rechaza liberar a 70
presos," El Nuevo Herald, February 14, 1998, p. 1A; "52 political prisoners are reported
freed," The Miami Herald, February 15, 1998, p. 25A; "Mas de 200 reos polfticos
seguiran presos," El Nuevo Herald, February 18, 1998; Pablo Alfonso, "Canada dara asilo
a 19 presos polfticos," El Nuevo Herald, February 27,1998;" 11 freed dissidents arrive in
-
Canada," The Miami Herald, April, 7, 1998, p. 10A; "Political prisoners freed in Cuba
23
Ithe occasion of the celebration of Pentecost, the Cuban bishops declared themselves
in favor of a greater opening in the island. They called for basic respect for human
rights and rejected "all types of economic encirclements." They rejoiced for the
international response in connection with the opening to Cuba, and showed
preoccupation for the migratory phenomenon affecting the island.58 However, in
June the Vatican considered it timely to evaluate the Cuban situation calling for a
meeting of all Cuban bishops in Rome. According to Vatican sources, the Holy See
was not very happy with the dilatory events on the island. "The world was opening
to Cuba, but Cuba was not opening to the world," underlined that source.59 Even
Cardinal Ortega, considered very moderate in his criticisms to the system, stated in
New Orleans, that "one could have the impression that the visit of the pope to Cuba
can be considered a parenthesis that was opened and closed without much
consequence," highlighting the scant progress in civil life.60 The Vatican source was
more precise with respect to the reunion with the Cuban bishops when he stated
that the encounter (to the highest level) was to "evaluate the papal visit [...] and
study the possibilities that this has opened for the Church and the Cuban people."6
The Bishop of Rome was very explicit in his speech to Cuba's bishops. He
expressed his confidence that the country would evolve "in peace" to a development
land in Canada," The Miami Herald, April 8, 1998, p. 9A; Maria de los Angeles Amaro,
"Impide el gobierno de Cuba la despedida a prisioneros politicos expulsados del pais,"
(NPC) Diario Las Americas, April 9, 1998; Jacques Lemieux, "Relatan ex presos cubanos
las vejaciones en las carcel," Diario Las Americas, April 9, 1998, p. 1A; Olance Nogueras,
"Ex presos inidan nueva vida en Canada," El Nuevo Herald, April 11, 1998; Jesus Diaz
Loyola, "Una docena de mujeres siguen en las carceles castristas por motivos politicos,
Tras la visita del Papa, solo una presa de condencia ha sido indultada," ABC (Madrid),
May 11, 1998.
See "Obispos piden apertura en la isla," El Nuevo Herald, May 30, 1998, p. 6A.
See "Papa convoca a obispos cubanos", El Nuevo Herald, May 27, 1998.
60 See Pablo Alfonso, "Cardenal lamenta lentitud de Cuba," El Nuevo Herald, June 5, 1998.
See Pablo Alfonso, "Obispos cubanos se reunen con el Papa," El Nuevo Herald, June 7,
1998.
24You can also read
